This article deals with the complex personality and legacy of a mysterious saint known both as a Sufī (Ḥājji Ratan) and a Nāth Yogī (Ratannāth) and links his multiple identity as well as the religious movement originated from him, to the specific cultural context of the former North-West Indian provinces. The first part is devoted to Ratan in the Nāth Yogī tradition, the second to his many facets in the Muslim tradition, in connection with his dargāh in the Panjabi town of Bhatinda. The third and main part explores a particular movement, the Har Śri Nāth tradition. Presently centered around a "dargāh mandir" in Delhi, this movement, with its two branches issued from Ratan and from his "son" Kāyānāth, was rooted in what is now Pakistan. The influence of location and history has led to many peculiarities which lead us to stress the blurred boundaries between Islam and Hinduism and the essential part played by charismatic figures in the construction of religious identities.
目次
Introduction 559 Ratan and the Nath Yogı Tradition 561 Ratan Hajji and Bhatinda: Exploration in the Muslim Tradition 563 Ratan is Far from Unknown in the Muslim Literary Tradition 563 Ratan’s Tomb in Bhatinda 564 The Buildings 564 The Caretakers 566 The Sikh Surrounding 567 The Nath Village 568 The Har Srı Nath Tradition 570 An Unusual Shrine 571 The Nath Affiliation 572 The Heads of the Tradition or Pırs 575 3.4 Devotion to the pır and nirgun bhakti 577 The Influence of Location: A Geographical and Legendary Landscape 581 Family Origin 581 Depiction of the Har Srı Nath Previous Implantations 583 Kayanath’s Har Srı Nath Tradition and Shrine 585 The gurudham asram 585 Legends about Kayanath and his Successors 586 Conclusion 591
